Bible Commentaries

1 Corinthians 11:3 — sostiene al hombre ( vir ) como tal; el predicado de la 1ra cláusula se distingue por la def. art [1600], “Cristo es la cabeza (propia, esencial)”, etc. ( cf. ἡ εἰρήνη, Efesios 2:14 , y ver Bm [1601], pp. 124 f.); ὁ Χριστός, en Santiago, cláusulas 3, significa “el Cristo” en el amplio ámbito de sus oficios ( cf. 1 Corintios 10:4 ; 1 Corintios 12:12 ; 1 Corintios 15:22 ); para anarthrous κεφαλὴ γυναικός, cf. nota sobre 1 Corintios 2:5 . Que Cristo sea la verdadera cabeza de “todo hombre” es

1 Corinthians 5:8 — [837] tiempo aoristo. [838] Corinto, corintio o corintios. [839] Epp. de San Pablo de JA Beet . a los Corintios (1882). 1 Corintios 5:8 explica el ἄζυμοι simbólico. La participación en el sacrificio de Cristo supone la falta de levadura en los participantes;

2 Corinthians 4:5 — 2 Corinthians 4:5 . οὐ γὰρ ἑαυτοὺς κ . τ . λ .: for we preach not ourselves, but Christ Jesus as Lord ( cf. 1 Corinthians 12:3 , “No man can say, Jesus is Lord, but in the Holy Spirit”), and ourselves your slaves for Jesus’ sake ( cf. 1 Corinthians 9:19 and chap. 2 Corinthians 1:24 above; see also 2 Corinthians 11:20 καταδουλοῖ ).

2 Corinthians 5:2-3 — 2 Corinthians 5:2-3 and 2 Corinthians 5:4 form two parallel sentences, both introduced by καὶ γάρ , of which either may be used to elucidate the other. Both bring out the Apostle’s shrinking from death, i.e. , the act of dying, and his half-expressed anxiety that he may survive until the Day of Christ ( cf. 1 Thessalonians 4:15 ).

Galatians 3:4 — Galatians 3:4 . The persecutions endured by the Galatian converts had all been due to the jealous animosity of the Jews: if they were now to accept the Law after all, they would proclaim their former resistance to have been wanton caprice on their part, which had led them to provoke persecution to no purpose ( εἰκῆ ) without any sufficient object.

Galatians 5:3 — Galatians 5:3 . μαρτύρομαι . This verb, which in Attic Greek denotes the calling of witnesses, is applied in Pauline language to the Apostle’s own testimony. περιτέμνησθε , περιτεμνομένῳ . The use of the present tense intimates that the warning is not aimed at isolated acts, but at the introduction of a systematic practice involving a virtual transfer of allegiance from Christ to the Law.

Colossians 1:26 — Parcialmente paralelo a Efesios 3:9 . Cuán grande es el honor conferido a Pablo, se desprende del hecho de que se le confía el deber de declarar el secreto largamente escondido que es la marca distintiva de su Evangelio. τὸμυ μυστήριον. Lightfoot piensa que Pablo tomó prestado el término

Colossians 3:21 — Colossians 3:21 . ἐρεθίζετε : i.e. , irritate by exacting commands and perpetual faultfinding and interference for interference, sake. The consequence of such foolish exercise of authority is that the child becomes discouraged; in other words, his spirit is broken, and since what he does leads to constant blame, he loses hope of ever being able to please. “Fractus animus pestis juventutis” (Beng.).

1 Thessalonians 2:10 — 1 Thessalonians 2:10 . “We made ourselves yours” ( cf. 8), the dative going closely (as Romans 7:3 ) with the verb, which is qualified (as in 1 Corinthians 16:10 ) by the adverbs; so Born., Findlay. ὑμῖν κ . τ . λ . (dative of possession). Paul had met other people at Thessalonica, but only the Christians could properly judge his real character and conduct.

2 Thessalonians 3:12 — 2 Thessalonians 3:12 . They are not directly addressed (contrast 6, 13). μετὰ ἡσυχίας , in the homely sphere of work. The three causes of disquiet at Thessalonica are ( a ) the disturbing effect of persecution, ( b ) the tension produced by the thought of the advent of Christ, and ( c ), as an outcome of the latter, irregularity and social disorganisation in the community.

2 Thessalonians 3:8 — 2 Thessalonians 3:8 . Paul’s practice of a trade and emphasis upon the moral discipline of work are quite in keeping with the best Jewish traditions of the period. Compare e.g. , the saying of Gamaliel II. ( Kiddusch . i. 11): “He who possesses a trade is like a fenced vineyard, into which no cattle can enter, etc.” δωρεάν = “for nothing, gratis”.

2 Timothy 1:3-7 — 2 Timothy 1:3-7 . I know that your weak point is deficiency in moral courage. Be braced, therefore, by the assurance that I am constantly thinking with thankfulness and prayer about your genuine and inborn faith; and by the fact that the gift of the Holy Spirit which you received at ordination was that of power and love and discipline.

Hebrews 4 overview — Between chapters 3 and 4 there is no break. The unbelief of the wilderness generation is held up as a warning, and its use in this respect is justified by the fact that the promise made to them is still made, and is a “living” word which reveals the inmost purposes of the heart and is inevitable in its judgment.

James 3:18 — James 3:18 . The keynote of this verse is peace , as contrasted with the jealousy, faction and confusion mentioned above; peace and righteousness belong together, they are the result of true wisdom, the wisdom that is from above; on the other hand, strife and “every vile deed” belong together, and they are the result of the wisdom that is “earthly, ψυχική , demoniacal”.

2 Peter 1:18 — 2 Peter 1:18 . ἐν τῷ ὄρει τῷ ἁγίῳ . The phrase indicates a view of the place and incident which has been taken up into and sanctified in the religious consciousness of the Church. The Gnostic Acts of Peter use the phrase “in monte sacro”. ἅγιος signifies a place where Jehovah manifested Himself, cf. Exodus 3:5 , Isaiah 52:1 .

1 John 3:4 — 1 John 3:4 . ὁ ποι . τὴν ἁμ ., the converse of ὁ ποι . τὴν δικ . (1 John 2:29 ). νόμος , the revelation of God’s will, the Father’s requirement of His children, an expression of the true law of their nature, ἡ ἁμ . ἐστ . ἡ ἀν .: the article in both subject and predicate make “sin” and “lawlessness” convertible and co-extensive terms.

3 John 1:11-12 — 3 John 1:11-12 . Testimony to Demetrius. “Beloved, do not imitate what is bad but what is good. He that doeth what is good is of God; he that doeth what is bad hath not seen God. To Demetrius testimony hath been borne by all and by the Truth itself; yea, and we testify, and thou knowest that our testimony is true.”

Revelation 1:1 — Revelation 1:1 . δούλοις , in specific sense of Revelation 10:7 , Revelation 11:18 , after Daniel 9:6 ; Daniel 9:10 ; Zechariah 1:6 , and Amos 3:7 ( ἀποκαλύψῃ παιδείαν πρὸς τοὺς δούλους αὐτοῦ τοὺς προφήτας ). Jesus Christ is used only in Revelation 1:1-5 (Revelation 22:21 ?), Lord Jesus only in Revelation 22:20 , Lord ( i.e. , Jesus) only in Revelation 11:8 and Revelation 14:13 ; elsewhere

Revelation 1:1 — δούλοις, en el sentido específico de Apocalipsis 10:7 ; Apocalipsis 11:18 , después Daniel 9:6 ; Daniel 9:10 ; Zacarías 1:6 y Amós 3:7 (ἀποκαλύψῃ παιδείαν πρὸς τοὺς δούλους αὐτοῦ τοὺς προφήτας). Jesucristo se usa solo en Apocalipsis 1:1-5 ( Apocalipsis 22:21 ?), Señor Jesús solo en Apocalipsis 22:20 , Señor ( i. mi. , Jesús) solo en Apocalipsis 11:8 y Apocalipsis 14:13 ; en

Revelation 11:10 — Revelation 11:10 . So far from laying it to heart that the godly perish, men are hyperbolically represented as congratulating one another on getting rid of these obnoxious prophets with their vexatious words (3) and works (6), which hitherto had baffled opposition (Revelation 11:4-5 ). Another naive Oriental touch is that their victims exchange presents in order to celebrate the festive occasion.